Alex K. Gearin’s research while affiliated with The University of Hong Kong and other places

In the historical context of a crisis in biological psychiatry, psychedelic drugs paired with psychotherapy are globally re-emerging in research clinics as a potential transdiagnostic therapy for treating mood disorders, addictions, and other forms of psychological distress. The treatments are poised to soon shift from clinical trials to widespread service delivery in places like Australia, North America, and Europe, which has prompted ethical questions by social scientists and bioethicists. Taking a broader view, we argue that the ethics of psychedelic therapy concerns not simply how psychotherapies are different when paired with psychedelic drugs, but how psychedelic therapies shape and are shaped by different values, norms, and metaphysical commitments. Drawing from the published literature and interviews with seven psychedelic therapists working in clinical trials in the United States, Germany, Switzerland, and Australia, this article opens the black box of the treatments to consider the values and informal debates currently animating the therapies. Considering questions of patient autonomy, mechanisms of therapeutic action, and which therapies are best suited to pair with psychedelic substances, we examine the ethics of psychedelic therapy as an emergent form of life. To bring this form of life out in fuller relief, we conclude by comparing and contrasting it with ayahuasca use in Amazonian shamanism.

Psychology research frequently portrays the epistemic emotion of wonder as an intrinsic good. However, anthropologists highlight that social contexts shape its ambiguous political and moral potential. This concise article explores the awe‐inspiring DMT experience of a Chinese psychedelic user, which involves a humiliating encounter with a cosmic surveillance state. Analogous to the mood of wonder, the ambiguity inherent to psychedelic states originates from an existential vulnerability. This openness facilitates a wide range of potential social, moral, and psychological projects.

The first collection of its kind to explore the diverse and global history of psychedelics as they appealed to several generations of researchers and thinkers. Expanding Mindscapes offers a fascinatingly fluid and diverse history of psychedelics that stretches around the globe. While much of the literature to date has focused on the history of these drugs in the United States and Canada, editors Erika Dyck and Chris Elcock deliberately move away from these places in this collection to reveal a longer and more global history of psychedelics, which chronicles their discovery, use, and cultural impact in the twentieth century. The authors in this collection explore everything from LSD psychotherapy in communist Czechoslovakia to the first applications of LSD-25 in South America to the intersection of modernism and ayahuasca in China. Along the way, they also consider how psychedelic experiments generated their own cultural expressions, where the specter of the United States may have loomed large and where colonial empires exerted influence on the local reception of psychedelics in botanical and pharmaceutical pursuits. Breaking new ground by adopting perspectives that are currently lacking in the historiography of psychedelics, this collection adds to the burgeoning field by offering important discussions on underexplored topics such as gender, agriculture, parapsychology, anarchism, and technological innovations.

Metaphors, analogies, and similes commonly appear in narratives of drinking the potent psychedelic "ayahuasca", presenting an intriguing transcultural pattern. Based upon survey and field research at an ayahuasca healing center in Pucallpa, Peru, the article investigates conceptual metaphors in narratives of ayahuasca experiences made by the visiting international guests. Bodily metaphors and visionary analogies frequently appear in narrative plots where they can express the reappraisal, overcoming, and sometimes emboldening of symptoms diagnosed by psychiatry. Moving beyond the literal-figurative divide, the article explores the intrinsic "metaphoricity" of psychedelic experiences and advocates for a literacy of conceptual metaphors regarding both clinical and non-clinical psychedelic narratives. Developing this literacy can broaden approaches in psychedelic psychiatry that analyze and treat syndromes and disorders, while also being applicable to social science and humanities research that examine psychoactive drug use beyond medical frameworks.

Analysing healing practices at an ayahuasca tourism centre in Peru, this article illustrates how Shipibo practices of curing and sorcery have adapted to the demands of international clients searching for primitivist healing experiences. At the core of this adaption is the thorny issue of occult power and its relation to capital accumulation. Sorcery here does not serve clients but is manifest among healers working to capitalize on the guests’ primitivist rejections of modern life while operating in environments of economic scarcity and ambient poverty. Ayahuasca tourists do not request and generally do not believe in sorcery, but their very presence generates and negates the local moral economy of sorcery in novel ways. The article explores a paradoxical aspect of ayahuasca tourism wherein guests purge similar anxious desires for capital accumulation that healers achieve when curing them.

Emerging from a diverse and long history of shamanic and religious cultural practices, psychedelic substances are increasingly being foregrounded as medicines by an assemblage of scientific research groups, media institutions, government drug authorities, and patient and consumer populations. Considering scientific studies and recent popular media associated with the medicalization of psychedelic substances, this article responds to scholarly debates over the imbrication of scientific knowledge and moral discourse. It contends that, while scientific research into psychedelic medicine presents itself as amoral and objective, it often reverts to moral and political claims in public discourse. We illustrate how psychedelic medicine discourse in recent popular media in the United States and the United Kingdom is naturalizing specific moral and political orientations as pharmacological and healthy. The article traces how psychedelic substances have become ego-dissolving medicines invested with neoliberal and anti-authoritarian agency.

Ayahuasca is a psychoactive plant mixture used in ceremonial contexts throughout Western Amazonia. Its use has expanded globally in recent decades and become popular among westerners who travel to the Peruvian Amazon in increasing numbers to experience its reportedly healing effects. Through a review of relevant literature on Amazonian shamanism, combined with the authors’ ethnographic data from shamanic tourism contexts of the Peruvian Amazon and neo-shamanic networks in Australia (collected between 2003 and 2015 – with a total of 227 people interviewed or surveyed, including healers and participants), we demonstrate that purging has been integral to the therapeutic use of ayahuasca across and beyond Amazonia. Therapeutic approaches to ayahuasca point to combined modulations of the gut and the mind, and the bodily and the social, that are expressed through discourse about healing and the body. Relating ethnographic evidence to recent scientific studies that connect the gut to emotional health, we do not approach the gut as merely biological ground on which cultural meanings are imposed, but rather as simultaneously physical and cultural. Based upon our analysis, we argue that ayahuasca purging should not be dismissed as a drug side effect or irrational belief but reconsidered for its potential therapeutic effects.